## Zevachim Daf 65a

###### Zevachim 65a:1
[Zevachim 65a:1](https://torahapp.org/share/book/Zevachim/r/65a:1)

חַטַּאת הָעוֹף (שֶׁמְּלָקוֹ) [שֶׁמְּלָקָהּ] שֶׁלֹּא לִשְׁמָהּ, וּמִיצָּה הַדָּם חוּץ לִזְמַנּוֹ; אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ, וּמִיצָּה דָּמוֹ שֶׁלֹּא לִשְׁמָהּ; אוֹ שֶׁמָּלַק וּמִיצָּה הַדָּם שֶׁלֹּא לִשְׁמָהּ – זֶהוּ שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ.

**William Davidson Edition - English:**
or in the case of **a bird sin offering where one pinched** its nape **not for its sake and squeezed out** its **blood** with the intent of consuming it or burning it **beyond its** designated **time, or** in a case **where he pinched** its nape with the intent to consume it or burn it **beyond its** designated **time and squeezed out** its **blood not for its sake, or** in a case **where he pinched** its nape **and squeezed out its blood not for its sake, that is** a case of a bird offering **whose permitting factor is not sacrificed in accordance with its mitzva.**


###### Zevachim 65a:2
[Zevachim 65a:2](https://torahapp.org/share/book/Zevachim/r/65a:2)

לֶאֱכוֹל כְּזַיִת בַּחוּץ כְּזַיִת לְמָחָר, כְּזַיִת לְמָחָר כְּזַיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ כַּחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר כַּחֲצִי זַיִת בַּחוּץ – פָּסוּל, וְאֵין בּוֹ כָּרֵת.

**William Davidson Edition - English:**
If one pinched the nape of the bird and squeezed out its blood with the intent **to eat an olive-bulk** of the offering **outside** its designated area and **an olive-bulk the next day,** or **an olive-bulk the next day** and **an olive-bulk outside** its designated area, or **half an olive-bulk outside** its designated area and **half an olive-bulk the next day,** or **half an olive-bulk the next day** and **half an olive-bulk outside** its designated area, the offering is **disqualified and** it **does not include** liability to receive ***karet*.**


###### Zevachim 65a:3
[Zevachim 65a:3](https://torahapp.org/share/book/Zevachim/r/65a:3)

אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל: אִם מַחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַמָּקוֹם – פִּיגּוּל, וְחַיָּיבִין עָלָיו כָּרֵת. וְאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן – פָּסוּל, וְאֵין בּוֹ כָּרֵת. [וַחֲכָמִים אוֹמְרִים: זֶה וָזֶה פָּסוּל וְאֵין בּוֹ כָּרֵת.]

**William Davidson Edition - English:**
**Rabbi Yehuda** disagreed and **said** that **this is the principle: If the** improper **intent** with regard to **the time preceded the intent** with regard to **the area,** the offering is ***piggul* and one is liable** to receive ***karet* for** eating **it. And if the intent** with regard to **the area preceded the intent** with regard to **the time,** the offering is **disqualified and** it **does not include** liability to receive ***karet*. And the Rabbis say:** In both **this** case where the intent with regard to time came first **and that** case where the intent with regard to area came first, the offering is **disqualified and** it **does not include** liability to receive ***karet*.**


###### Zevachim 65a:4
[Zevachim 65a:4](https://torahapp.org/share/book/Zevachim/r/65a:4)

לֶאֱכוֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת – כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין.

**William Davidson Edition - English:**
If his intent was **to eat half an olive-bulk and to burn half an olive-bulk** not at the appropriate time or in the appropriate area, the offering is **valid, because eating and burning do not join together.**


###### Zevachim 65a:5
[Zevachim 65a:5](https://torahapp.org/share/book/Zevachim/r/65a:5)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״וְהִקְרִיבוֹ״ – מָה תַּלְמוּד לוֹמַר?

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** a *baraita* with regard to the verse pertaining to a bird burnt offering: “And the priest shall bring it to the altar, and pinch off its head, and make it smoke on the altar” (Leviticus 1:15). **What** is the meaning when **the verse states: And** the priest **shall bring it** to the altar? Since the previous verse states that “he shall bring his offering,” this verse should have started with the phrase “And he shall pinch off its head.”


###### Zevachim 65a:6
[Zevachim 65a:6](https://torahapp.org/share/book/Zevachim/r/65a:6)

לְפִי שֶׁנֶּאֱמַר: ״וְהִקְרִיב מִן הַתֹּרִים אוֹ מִן בְּנֵי הַיּוֹנָה״ – יָכוֹל הַמִּתְנַדֵּב עוֹף לֹא יִפְחוֹת מִשְּׁנֵי פְּרִידִין? תַּלְמוּד לוֹמַר: ״וְהִקְרִיבוֹ״ – אֲפִילּוּ פְּרִידָה אַחַת יָבִיא אֶל הַמִּזְבֵּחַ.

**William Davidson Edition - English:**
**Since it is stated** in the preceding verse: “And if his offering to the Lord be a burnt offering of birds, **then he shall bring** his offering **of doves, or of pigeons”** (Leviticus 1:14), one **might** have thought that **one who donates a bird** as an offering **may not** donate **fewer than two birds.** Therefore, **the verse states: “And** the priest **shall bring it,”** indicating that **one may bring even one bird to** be sacrificed on **the altar.**


###### Zevachim 65a:7
[Zevachim 65a:7](https://torahapp.org/share/book/Zevachim/r/65a:7)

מָה תַּלְמוּד לוֹמַר: ״הַכֹּהֵן״? לִקְבּוֹעַ לוֹ כֹּהֵן. שֶׁיָּכוֹל וַהֲלֹא דִּין הוּא: וּמָה בֶּן צֹאן, שֶׁקָּבַע לוֹ צָפוֹן – לָא קָבַע לוֹ כֹּהֵן; עוֹף, שֶׁלָּא קָבַע לוֹ צָפוֹן – אֵינוֹ דִּין שֶׁלֹּא יִקְבַּע לוֹ כֹּהֵן?! תַּלְמוּד לוֹמַר: ״(אֶל) הַכֹּהֵן״ – לִקְבּוֹעַ לוֹ כֹּהֵן.

**William Davidson Edition - English:**
The *baraita* continues analyzing the verse: **What** is the meaning when **the verse states** that **“the priest** shall bring it to the altar” (Leviticus 1:15)? It is **to establish** that only **a priest** may pinch its nape, **as** one **might** have thought that even a non-priest may perform this procedure. **Could this not** be derived through **logical inference: And if** with regard to **a sheep** burnt offering, with regard to **which** the verse **established** that **it** must be slaughtered in the **north** (see Leviticus 1:11), it did **not establish** that **it** must be slaughtered by a **priest** (see 32a), then in the case of **a bird** burnt offering, with regard to **which** the verse **did not establish** that its nape must be pinched in the **north, is it not logical that** the verse does **not establish** that its nape must be pinched by **a priest?** To counter this, **the verse states** that **“the priest** shall bring it to the altar,” in order **to establish** that its nape must be pinched specifically by **a priest.**


###### Zevachim 65a:8
[Zevachim 65a:8](https://torahapp.org/share/book/Zevachim/r/65a:8)

יָכוֹל יִמְלְקֶנּוּ בְּסַכִּין? וְדִין הוּא: וּמָה אִם שְׁחִיטָה, שֶׁלֹּא קָבַע לָהּ כֹּהֵן – קָבַע לָהּ כְּלִי; מְלִיקָה, שֶׁקָּבַע לָהּ כֹּהֵן – אֵינוֹ דִּין שֶׁיִּקְבַּע לָהּ כְּלִי?!

**William Davidson Edition - English:**
The *baraita* continues: One **might** have thought that the priest should **pinch its** nape **with a knife. And** one could derive this through **a logical inference: And if** with regard to **slaughtering,** with regard to **which** the verse **did not establish** that **it** must be performed by **a priest,** it **established** that **it** must be performed with **an instrument,** i.e., a knife (see 97b); then in the case of **pinching, which** the verse **established** must be performed by **a priest, is it not logical that** the verse **establishes** that **it** must be performed with **an instrument?**


###### Zevachim 65a:9
[Zevachim 65a:9](https://torahapp.org/share/book/Zevachim/r/65a:9)

תַּלְמוּד לוֹמַר: ״כֹּהֵן... וּמָלַק״. אָמַר רַבִּי עֲקִיבָא: וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁזָּר קָרֵב לְגַבֵּי מִזְבֵּחַ?! אֶלָּא מָה תַּלְמוּד לוֹמַר: ״כֹּהֵן״? שֶׁתְּהֵא מְלִיקָה בְּעַצְמוֹ שֶׁל כֹּהֵן.

**William Davidson Edition - English:**
To counter this, **the verse states:** “And the **priest** shall bring it near the altar **and pinch off** its head.” In explanation of this verse, **Rabbi Akiva said: Could it enter your mind that a non-priest may approach** the **altar** in order to sacrifice an offering? Since this is impossible, the verse does not need to state that the sacrificial rite is performed by a priest. **Rather, what** is the meaning when **the verse states:** “The **priest”?** It means **that the pinching must be** performed **with the very** body of the **priest.**


###### Zevachim 65a:10
[Zevachim 65a:10](https://torahapp.org/share/book/Zevachim/r/65a:10)

יָכוֹל יִמְלְקֶנָּה בֵּין מִלְּמַעְלָה בֵּין מִלְּמַטָּה? תַּלְמוּד לוֹמַר: ״וּמָלַק... וְהִקְטִיר״ – מָה הַקְטָרָה בְּרֹאשׁ הַמִּזְבֵּחַ, אַף מְלִיקָה בְּרֹאשׁ הַמִּזְבֵּחַ.

**William Davidson Edition - English:**
The *baraita* continues to analyze the verse: One **might** have thought that the priest **may pinch** the bird’s nape **whether above** the red line of the altar **or below** it. To counter this, **the verse states:** “And the priest shall bring it unto the altar **and pinch off** its head, **and make it smoke** on the altar.” The verse juxtaposes the pinching to the burning of the bird on the altar to teach that **just as** the **burning** occurs **atop the altar, so too,** the **pinching** occurs **on** the **top** part of the wall of **the altar.**


###### Zevachim 65a:11
[Zevachim 65a:11](https://torahapp.org/share/book/Zevachim/r/65a:11)

״וּמָלַק״ – מִמּוּל עוֹרֶף. אַתָּה אוֹמֵר מִמּוּל עוֹרֶף; אוֹ אֵינוֹ אֶלָּא מִן הַצַּוָּאר? וְדִין הוּא: נֶאֱמַר כָּאן ״וּמָלַק״, וְנֶאֱמַר לְהַלָּן ״וּמָלַק״; מָה לְהַלָּן מִמּוּל עוֹרֶף, אַף כָּאן מִמּוּל עוֹרֶף!

**William Davidson Edition - English:**
The *baraita* continues: The verse states that the priest shall **“pinch off** its head,” which must be performed **at the nape. Do you say** that the pinching occurs **at the nape, or** is it **only at the throat? It** can be derived through **a logical inference:** It **is stated here,** with regard to a bird burnt offering: **“And pinch off** its head” (Leviticus 1:15), **and** it **is stated there,** with regard to a bird sin offering: **“And pinch off** its head opposite its nape, but shall not separate it” (Leviticus 5:8). **Just as there,** the head is pinched **at the nape, so too here,** the head is pinched **at the nape.**


###### Zevachim 65a:12
[Zevachim 65a:12](https://torahapp.org/share/book/Zevachim/r/65a:12)

אִי – מָה לְהַלָּן מוֹלֵק וְאֵינוֹ מַבְדִּיל, אַף כָּאן מוֹלֵק וְאֵינוֹ מַבְדִּיל?! תַּלְמוּד לוֹמַר: ״וּמָלַק וְהִקְטִיר״; מָה הַקְטָרָה – הָרֹאשׁ לְעַצְמוֹ וְהַגּוּף לְעַצְמוֹ, אַף מְלִיקָה – הָרֹאשׁ לְעַצְמוֹ וְהַגּוּף לְעַצְמוֹ.

**William Davidson Edition - English:**
**If** the *halakha* of a bird burnt offering is derived from that of a bird sin offering, perhaps it should also be derived that **just as there,** the priest **pinches** off the head **but does not separate** it completely from the body, **so too here,** with regard to a bird burnt offering, he **pinches** off the head **but does not separate** it from the body. To counter this, **the verse states** with regard to a bird burnt offering: **“And pinch off** its head, **and make it smoke** on the altar” (Leviticus 1:15). This indicates that **just as** with regard to the **burning** of the bird burnt offering, **the head** is burned **by itself and the body** is burned **by itself, so too** with regard to the **pinching, the head** is **by itself and the body** is **by itself,** i.e., the head is completely detached from the body.


###### Zevachim 65a:13
[Zevachim 65a:13](https://torahapp.org/share/book/Zevachim/r/65a:13)

וּמִנַּיִן שֶׁהַקְטָרַת הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ? שֶׁנֶּאֱמַר: ״וְהִקְטִיר אוֹתוֹ״ – הֲרֵי הַקְטָרַת הַגּוּף אֲמוּרָה; הָא מָה אֲנִי מְקַיֵּים ״וְהִקְטִיר הַמִּזְבֵּחָה״? בְּהַקְטָרַת הָרֹאשׁ הַכָּתוּב מְדַבֵּר.

**William Davidson Edition - English:**
The *baraita* continues: **And from where** is it derived **that the burning of the head** is **by itself and the body** is burned **by itself? As it is stated:** “And he shall rend it by its wings…**and** the priest **shall make it smoke** upon the altar” (Leviticus 1:17). Since **the burning of the body is stated** in this verse, **how do I realize** the meaning of the earlier phrase: **“And make it smoke on the altar”** (Leviticus 1:15)? One must conclude that **the verse is speaking about the burning of the head.**


###### Zevachim 65a:14
[Zevachim 65a:14](https://torahapp.org/share/book/Zevachim/r/65a:14)

״וְנִמְצָה דָּמוֹ״ – כּוּלּוֹ. ״עַל קִיר הַמִּזְבֵּחַ״ – וְלֹא עַל קִיר הַכֶּבֶשׁ, וְלֹא עַל קִיר הַהֵיכָל; וְאֵיזֶה זֶה? זֶה קִיר הָעֶלְיוֹן.

**William Davidson Edition - English:**
The *baraita* continues to expound the verse stated with regard to a bird burnt offering: “And its blood shall be drained out on the wall of the altar” (Leviticus 1:15). When the verse states: **“And its blood shall be drained out,”** it means that **all of it** must be drained out. The continuation of the verse indicates that it must be drained out **“on the wall of the altar,” and not on the wall of the ramp, nor on the wall of the Sanctuary. And which** wall of the altar **is this? This is the upper wall,** i.e., above the red line.


###### Zevachim 65a:15
[Zevachim 65a:15](https://torahapp.org/share/book/Zevachim/r/65a:15)

אוֹ אֵינוֹ אֶלָּא קִיר הַתַּחְתּוֹן? וְדִין הוּא: מָה בְּהֵמָה, שֶׁחַטָּאתָהּ לְמַעְלָה – עוֹלָתָהּ לְמַטָּה; עוֹף, שֶׁחַטָּאתוֹ לְמַטָּה – אֵינוֹ דִּין שֶׁעוֹלָתוֹ לְמַטָּה?

**William Davidson Edition - English:**
**Or** perhaps the verse is referring **only** to **the lower wall,** i.e., below the red line; **and this** can be supported by **a logical inference:** And **if** with regard to **an animal** offering, **where** the blood of **its sin offering** is applied **above** the red line, the blood of **its burnt offering** is applied **below** the red line, then with regard to **a bird** offering, **where** the blood of **its sin offering** is sprinkled **below** the red line, **is it not logical that** the blood of **its burnt offering** is sprinkled **below** the red line?


###### Zevachim 65a:16
[Zevachim 65a:16](https://torahapp.org/share/book/Zevachim/r/65a:16)

תַּלְמוּד לוֹמַר: ״וּמָלַק... וְהִקְטִיר... וְנִמְצָה דָּמוֹ״ – וְכִי תַּעֲלֶה עַל דַּעְתְּךָ לְאַחַר שֶׁהִקְטִיר חוֹזֵר וּמְמַצֶּה?! אֶלָּא לוֹמַר לָךְ: מָה הַקְטָרָה בְּרֹאשׁ הַמִּזְבֵּחַ, אַף מִיצּוּי בְּרֹאשׁ הַמִּזְבֵּחַ. הָא כֵּיצַד? הָיָה עוֹלֶה בַּכֶּבֶשׁ וּפוֹנֶה לַסּוֹבֵב, וּבָא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית; הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עׇרְפָּה וּמַבְדִּיל, וּמְמַצֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. אִם עֲשָׂאָהּ לְמַטָּה מֵרַגְלָיו, אֲפִילּוּ אַמָּה – כְּשֵׁירָה.

**William Davidson Edition - English:**
To counter this, **the verse states: “And pinch off** its head, **and make it smoke** on the altar; **and its blood shall be drained out.” Could it enter your mind** that **after he has burned** the bird, the priest **goes back and drains out** its blood? **Rather,** the verse serves **to tell you: Just as** the **burning** occurs **atop the altar, so too,** the **draining** occurs **atop the altar. How so?** The priest **would ascend the ramp and turn to the surrounding ledge and arrive at** the **southeast corner. He would pinch off the** bird’s **head at its nape, and separate** it from its body. **He would** then **squeeze out its blood on the wall of the altar** beside him. Nevertheless, **if** the priest **performed** the squeezing **below his feet,** i.e., below the surrounding ledge, **even** one **cubit** beneath the ledge, it is **valid.**


###### Zevachim 65a:17
[Zevachim 65a:17](https://torahapp.org/share/book/Zevachim/r/65a:17)

רַבִּי נְחֶמְיָה וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמְרִים: כׇּל עַצְמָהּ אֵין נַעֲשֵׂית אֶלָּא בְּרֹאשׁ הַמִּזְבֵּחַ. מַאי בֵּינַיְיהוּ?

**William Davidson Edition - English:**
The *baraita* concludes by citing a dissenting opinion: **Rabbi Neḥemya and Rabbi Eliezer ben Ya’akov say: The entire** rite of a bird burnt offering **is performed only atop the altar.** The Gemara asks: Since the first *tanna* and Rabbi Neḥemya and Rabbi Eliezer ben Ya’akov agree that the bird must be burned atop the altar and its blood must be squeezed on the top part of the wall of the altar, **what is** the difference **between them?**


###### Zevachim 65a:18
[Zevachim 65a:18](https://torahapp.org/share/book/Zevachim/r/65a:18)

אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַיְיהוּ: עוֹשֶׂה מַעֲרָכָה עַל גַּבֵּי סוֹבֵב אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
**Abaye and Rava both say: There is** a difference **between them** with regard to whether one may **form an arrangement** of wood **on** the **surrounding ledge** and burn the bird there. According to the first *tanna*, this is permitted when needed, and therefore it is valid if the priest squeezes out the blood on the wall up to a cubit below the surrounding ledge. According to Rabbi Neḥemya and Rabbi Eliezer ben Ya’akov, one may never burn the bird on the surrounding ledge, and therefore it is not valid if the priest squeezed out the blood below the surrounding ledge.


###### Zevachim 65a:19
[Zevachim 65a:19](https://torahapp.org/share/book/Zevachim/r/65a:19)

בָּא לוֹ לַגּוּף כּוּ׳. תָּנוּ רַבָּנַן: ״וְהֵסִיר אֶת מֻרְאָתוֹ בְּנֹצָתָהּ״ – זוֹ זֶפֶק.

**William Davidson Edition - English:**
§ The mishna teaches that after the priest throws the bird’s head onto the fire on the altar, **he arrives at the body** and removes the crop and the feathers attached to it and the innards that emerge with them, and tosses them to the place of the ashes. **The Sages taught** in a *baraita* with regard to the verse pertaining to a bird burnt offering: **“And he shall take away *murato* with its feathers”** (Leviticus 1:16). **This** word, *murato*, is referring to the **crop.**


###### Zevachim 65a:20
[Zevachim 65a:20](https://torahapp.org/share/book/Zevachim/r/65a:20)

יָכוֹל יַקְדִּיר בְּסַכִּין וְיִטְּלֶנּוּ? תַּלְמוּד לוֹמַר: ״בְּנֹצָתָהּ״ – נוֹטֵל אֶת הַנּוֹצָה עִמָּהּ. אַבָּא יוֹסֵי בֶּן חָנָן אוֹמֵר: נוֹטְלָהּ וְנוֹטֵל קוּרְקְבָנָהּ עִמָּהּ.

**William Davidson Edition - English:**
Had the verse written only “its crop,” one **might** have thought that the priest may **cut** the skin **with a knife and take** the crop without any other part of the bird. Therefore, **the verse states: “With its feathers [*benotzatah*],”** which teaches that **he takes the feathers with it,** i.e., he must remove the skin with the feathers still attached. The Gemara presents another opinion: **Abba Yosei ben Ḥanan says: He takes** the crop **and he** also **takes its gizzard with it.**


###### Zevachim 65a:21
[Zevachim 65a:21](https://torahapp.org/share/book/Zevachim/r/65a:21)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״בְּנֹצָתָהּ״ – בְּנוֹצָה שֶׁלָּהּ; קוֹדְרָהּ בְּסַכִּין כְּמִין אֲרוּבָּה.

**William Davidson Edition - English:**
A Sage **from the school of Rabbi Yishmael taught:** The word ***benotzatah*** is a contraction of the words ***benotza shelah*,** meaning its feathers. This teaches that the priest **cuts it with a knife,** creating an opening **like a window** opposite the crop. This allows him to remove the crop with only the feathers and skin directly opposite it, and that is what he brings to the place of the ashes.